The Albaani Site

Translation from the Works of the Reviver of this Century

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September 19, 2013

How Does The Common Muslim Know What To Do When Scholars Differ? Think and Use Your Brain to Try and Understand the Proofs


 

Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we’re just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?

Al-Albaani: [Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.

So many of them will say what occurs in the weak hadith, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over–and this is something impossible! Because in His profound Wisdom Allaah عز وجل ordained, and there is none who can stop anything He ordains, saying:

“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.” [Huud 11:118-119]

Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.

The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:

“… and do not be of those who associate others with Allaah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.” [Ruum 30:31-32]

So if our Salaf as-Saalih, at the head of whom are the Companions of Allaah’s Messenger صلى الله عليه وسلم, differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions صلى الله عليه وسلم when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another–there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allaah created them with, an indication of which has preceded in the aforementioned aayah.

If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.

But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar–and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.

So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad? His ijtihaad in relation to himself is as follows.

He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allaah said … Allaah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, ‘Allaah said … His Messenger said …
The Companions said …’ and it is not hidden

Knowledge is not your raising up a dispute foolishly
Between the Messenger and the opinion of a faqeeh.”

When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.

And if we assume [a case where] both scholars used proofs, as occurred recently with Shaikh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]–what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ood رضي الله عنه in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said, “Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.” [Tirmidhi, v. 4, no. 2007, Darussalam transl.]

So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allaah does not burden a soul with more than it can bear.

The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]–if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allaah is sufficient …

Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]

For a similar discussion see here.

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September 17, 2013

On Election Results – It’s Only The Faces That Change


 

Questioner: Our Shaikh, some Muslims observe the West and their advancements and when something happens there they display joy and happiness, is this regarded as a defect in ’aqidah related to actions or the heart? And what do you advise these people with?

Al-Albaani: I’m sorry, what do you mean … what do you mean by …

Interjection: Clinton, Shaikh.

Questioner: America’s Presidents, so and so went and so and so has come.

Al-Albaani: Ah.

Questioner: This one is better than that one, this one will benefit the Muslims and so on.

Al-Albaani: This is a weakness in both eemaan and intellect, a weakness of eemaan and intellect. The reality which every Muslim must bear in mind regarding such situations is His Saying تبارك وتعالى, “Every time a nation enters, it will curse its sister,” [A’raaf 7:38] so that they may taste the punishment.

Someone Else: The aayah, “… when they have all overtaken one another therein, the last of them will say about the first of them …” [A’raaf 7:38]

Al-Albaani: Allaahu Akbar. Yes, so the point is that in reality this joy is a childish one, not that of men, firstly, and secondly, not that of believing men. [That one becomes joyful] because Bush lost and in his place came …

Questioner: Clinton.

Al-Albaani: I don’t know what his name is.

Questioner: [Laughs]

Al-Albaani: Names that are strange to me.

Questioner: By Allaah, O Shaikh of ours, the names of devils.

Al-Albaani: [Laughs] so the point is … Bush lost and so and so won the elections–all of them follow the same policy, it is only the faces that change.

For this reason it is silliness to become happy because Bush has gone and so and so has taken his place, even more so when we don’t yet know so and so’s [the new leader’s] good from his evil, if there is good in them. So why this haste? As long as disbelief is one community, and the politics of the American population as a people is with the Jews, so the fact that Bush lost and so and so won does not change the politics of this populace in such a speedy manner which some of those of weak minds and intellects imagine, [imagining to themselves] that we are rid of Bush [and this new leader will be better] … ok, maybe this [new leader] is worse than Bush.

Whatever the case, a Muslim does not become joyful when a disbeliever loses and another disbeliever takes his place, because disbelief is one millah, and their politics is one and the same. Look at … who was it in the ministry of the Jews and someone else took his place …

Questioner: Yitzhak Shamir and Yitzhak Rabin.

Al-Albaani: Yitzak Rabin, what did we see between this one falling and that one taking his place? Nothing whatsoever. It is just a game they play with the minds of those of weak intellects and unfortunately with some Muslims or politicians who did not lead according to the politics of the Quraan and the Sunnah.

So because of that I am able to say concerning this that Allaah … as He عز وجل said … “Indeed, Allaah does not like the exultant.” [Qasas 28:76], these people who become joyful at the downfall of this person and the success [in becoming leader] of that one, these people are as I just said … their intellects are like those of children, rather, sparrows.

And Allaah’s aid is sought.

Questioner: Does this issue have a connection to aqidah, i.e., is it possible to call … i.e., some of our brothers call those who display such joy for those people disbelievers?

Al-Albaani: No, no, all of that is a mistake and disobedience, if it has a connection to disbelief then it is to disbelief in action. Yaa akhi, we go by the principle and relax [which is that] the disbelief which takes one out of the religion is that connected to the heart, not the tongue. This question of yours reminds me of another just way of categorising disbelief, so there is disbelief in word [kufr lafdhee] and disbelief of the heart [kufr qalbee], the previous categorization was disbelief in creed [kufr I’tiqaadi] and disbelief in action [kufr amalee].

Now another just way of categorising disbelief is disbelief in word and disbelief of the heart, the disbelief of the heart is the equivalent of disbelief in action, and disbelief in word equates to disbelief in action.

So a person who displays joy at the loss of Bush and the success of George or Antonius or whoever, there is no doubt that such joy should not emanate from a Muslim, so it is possible for us to term this as disbelief in word, but such a person is not declared a disbeliever based on it, because it happened in the time the Prophet عليه السلام, [an incident] I’m sure some of which will not be hidden from any of you, like the hadith of Ibn Abbaas when he said that the Prophet عليه السلام gave a sermon to his Companions one day and a man then stood up and said to him,  “As Allah and you, will,” so he said, “Would you set me up as a partner beside Allaah? Say, ‘As Allaah, Alone Wills.’”

So this is disbelief in word, he said to him, “Would you set me up as a partner beside Allaah?” but he did not impose upon him any of the requisites of disbelief in creed [kufr I’tiqaadi].

So we should always keep this correct categorization before our eyes: disbelief in creed or the heart [is the first], and disbelief in action or in word [the second], because uttering a word is an action, so when we see a thing such as this we do not rush to say, ‘A disbeliever,’ even if he uttered a word of disbelief we do not rush to declare him to be a disbeliever and to remove him from the religion until we clarify what he meant by that statement.

Interjection: With your permission, O Shaikh of ours, if I could please …

Al-Albaani: Tafaddal …

Al-Hudaa wan-Noor, 672. [1/5/708].

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September 12, 2013

The Ruling Concerning Non-Muslims in the West whom The Message did dot Reach


 

Questioner: Nowadays, a non-Muslim from Europe, for example, who dies and was brought up in a corrupt environment, and Allaah’s Refuge is sought, with no-one conveying the Islamic religion to him, and even if it had reached him, it did so in a form of disarray such that he did not want to enter it, so I don’t know … do such people come under the ruling of those whom the message did not reach [Ahlul-Fatrah] or is there a major difference [between them?]

Al-Albaani: No [there is no difference], such people are like those of the Fatrah whom the call did not reach, they will go through a special process on the arasaat on the Day of Resurrection.

Quesitoner: What about these people? [The questioner hasn’t understood clearly that the Shaikh was referring to the people the questioner asked about]

Al-Albaani: Who am I speaking to you about? These people are like the Ahlul-Fatrah, they will go through a special process on the arasaat on the Day of Resurrection, so neither a ruling of them being in Paradise or the Fire is given to them here.

Questioner: Does arasaat mean pathways?

Al-Albaani: The arasaat is the place where the people will be gathered.

Questioner: One of them who dies now, who will his right be upon, for example?

Al-Albaani: Who will what?

Questioner: His right will be upon whom, ya’ni, who will be responsible for him … who will bear the burden of his mistakes and his sin? Is it the Muslims for example … who didn’t go to him and convey the religion to him?

Al-Albaani: Which type are you talking about, is it the type that you asked about first?

Questioner: It’s the same question that we’re in, a person who, for example, dies in France, America, Britain, Germany and so on, and he had no one who conveyed the religion to him?

Al-Albaani: May Allaah guide you. At this very moment you have just judged that there is a sin on these people?

Questioner: How?

Al-Albaani: At this very moment you have just judged that there is a sin on them?

Questioner: A sin, ya’ni, for example the people who never conveyed it to them is what I mean.

Al-Albaani: I know what you mean, may Allaah guide you, did you understand from what I said that these people whom the da’wah did not reach and who died are sinful?

Questioner: No, I didn’t understand it to mean that.

Al-Albaani: Okay, you understand that they are not sinful?

Questioner: Yes, I understand.

Al-Albaani: So then how can you say, ‘Who will bear the burden of their sin?’

Questioner: Ah yes, true.

Al-Hudaa wan-Noor, 326. [1/5/846]

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July 13, 2013

Al-Albaani Praying Behind a Sufi


 

Shaikh Esaam Moosaa Haadi said, “And in 1990 and 1991 our Shaikh used to pray Fajr in the mosque at the service station close to where I live and we used to pray Fajr with him. The Imaam of that mosque had a stance against al-Albaani and the Salafi da’wah, infact he was a Sufi but not an extreme one, despite that our Shaikh would pray behind him even though he knew about that.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

For detailed answers by the Shaikh on this topic please refer to the following posts:

Praying Behind the People of Innovation.

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July 13, 2013

Al-Albaani asked, ‘O Shaikh of Ours! Do You Know the ‘Aqeedah of this Imaam You Pray Behind?’


 

Shaikh Esaam Moosaa Haadi said, “In the late 80’s our Shaikh, may Allaah have mercy on him, used to pray fajr behind an Imaam in the An-Nuzhah district, the mosque was far from the Shaikh but he used to love the salaah and recitation of this Imaam. There was a group of us brothers who would stand [waiting] for the Shaikh on the street and when he’d pass us he’d pick us up in his car and we’d go to pray with him and then we’d come back with him. One time, a young guy new [to the da’wah] in those days got in with us, on the way back he said to the Shaikh, ‘O Shaikh of ours! Do you know the ’aqeedah of this Imaam you pray behind?’ So our Shaikh said:

‘I don’t know his ’aqeedah just like I don’t know yours.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 121.

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July 10, 2013

Al-Albaani on Lengthening the Supplication in Taraaweeh and Especially on the Night when The Quraan’s Recitation is Completed


 

Shaikh Esaam Moosaa Haadi said, “I heard him repeatedly criticise the Imaams of the Haram and others for making the supplication [in Taraaweeh] long and especially on the night when the recitation of the Quraan is completed, saying, ‘That is not from the Sunnah.”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 109.

Also see here.

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July 9, 2013

Al-Albaani on Dealing Gently With The People When They Are Wrong–They Are Not as Bad as Pharaoh | 1 |


 

Questioner: It’s as though in his books Sayyid Qutb declares communities to be disbelievers because they don’t believe in Haakimiyyah, and he also doesn’t differentiate between minor disbelief and major, and the innovations which take place around graves and the supplications to other than Allaah are not of interest to him, and other things [too], he only talks about Haakimiyyah.

Al-Albaani: Yes.

Questioner: And some people make excuses for him, so what is his excuse?

Al-Albaani: By Allaah, O Ustaadh, I hold that it is better for us that we busy ourselves with those who are alive instead of those who are dead, this is the first thing.

Secondly, I said to our brother Dr. Rabee that Sayyid Qutb is a man who is not a scholar, and that he is one of those Egyptian writers who were not nurtured on knowledge, correct knowledge.

But it seems that he had a flowing pen, and perhaps in addition to that he, like many of today’s youth, had an unruly Islamic compassion, but they, as is said:

Sa’d led the camels to water while being completely wrapped up
[with only his hands sticking out].

This is not how, O Sa’d, the camels are taken to water.

So his books, as Dr. [Rabee’ al-Madkhali] may Allaah reward him with good has explained, are full of mistakes in terms of knowledge, some of them related to ’aqidah and some to fiqh.

So when I say that it is sufficient for us to busy ourselves with those who are alive instead of those who have passed away, I mean that we should not set up enmity between ourselves and a certain person, but only between us and his da’wah, and this is especially so after he has passed away and gone on to Allaah’s Forgiveness, inshaa Allaah, and His Mercy. This is from one angle.

And I said to Dr. [Rabee’], and I remain upon this, and I think that a lot of our brothers from the students of knowledge and our Shaikhs are [also in agreement] on this, that the truth, in and of itself, is heavy on the general people except for those whom Allaah, the Mighty and Majestic, wills [for it not to be as such]:

“Indeed, We will cast upon you a heavy word.” [Muzzammil 73:5]

So when hardness and harshness is added to the da’wah and its heaviness upon the people, as we mentioned–then two types of hardness and harshness have come together, and that will be a cause which will repel people from the true call, whereas the purpose of da’wah was to draw them to it.

And there is not a single student of knowledge from us except that he remembers the aayahs in the Noble Quraan and many of the Messenger’s hadiths, عليه الصلاة والسلام, which exhort kindness and gentleness, the aayahs [in this regard] are well-known and we do not need to be reminded of them, like the aayah in which Allaah the Mighty and Majestic, ordered Moosaa عليه السلام and his brother Haaroon, saying:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

And I do not believe that someone who bears witness that there is no deity worthy of worship except Allaah and that Muhammad is Allaah’s Messenger and who professes this testimony, [and while we do leave] his [final] reckoning with Allaah, there is not a single person from us who will imagine that however deviated he is in his call, especially when he has not used hardness or harshness in his call with those who he is calling towards his da’wah, however deviated it is from the truth, [not a single person from us will imagine that] his situation will reach an atom’s weight in comparison to this Pharaoh to whom Moosaa and Haaroon were sent.

Despite that, Allaah the Mighty and Majestic ordered these two noble Prophets and chosen Messengers to speak gently to the greatest transgressor on the face of the earth [a level of transgression which was shown] when he [i.e., Pharaoh] said:

“Saying, ‘I am your lord, the most high.’” [Naazi’aat 79:24]

Despite that Allaah said:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

So I believe that Sayyid Qutb’s condition doesn’t reach that of Pharaoh at all, so it is his present followers who are intended when refuting him because he has [now] gone with all of his open and hidden flaws and defects. And so if those who are aimed at are the living, then regarding them I will say the same as that which I did about this one who has died: that the evil of these people does not reach the level of Pharaoh who claimed to be a deity worthy of worship [uluhiyyah].

Thus it is not fitting that we bring two types of hardness together, one of which is a necessity, i.e., the call to the truth which differentiates between the truth and falsehood, between a man and his brother, which was the reason one of the Noble Qur’aan’s names is Al-Furqaan [The Criterion], and which was also one of the names of the Prophet عليه الصلاة والسلام, because he, firstly, separated truth from falsehood, tawhid from shirk, indeed between a man and his son, between a son and his father … and so on. This is the nature of the call to the truth, so it is, thus, enough for us to call the people to this da’wah as He the Most High said:

“… with wisdom and good instruction …” [Nahl 16:125]

And something which should be mentioned here, as a reminder is …

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July 7, 2013

Al-Albaani on Safar al-Hawaali’s Book


 

Shaikh Esaam Moosaa Haadi said, “I asked Shaikh al-Albaani about Safar al-Hawaali’s book called Dhaahiratul-Irjaa, and so he said, ‘An evil book. I hadn’t thought that he had deviated to such an extent.’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 72, of Esaam Moosaa Haadi.

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June 21, 2013

Shaikh al-Albaani Reciting Surah Yusuf


 

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June 18, 2013

Shaikh al-Albaani’s Adhaan


 

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June 14, 2013

Al-Albaani’s Humility: Not Seeing Himself as The Embodiment of The Sunnah


 

Shaikh Esaam Moosa Haadi said, “Some brothers said to him, ‘O Shaikh of ours! There is a man by us who regards you as an enemy and speaks ill of you—should we boycott him?’

So our Shaikh replied, ‘Does he oppose Al-Albaani as a person or does he oppose the ’aqeedah which Al-Albaani holds and calls to? The ’aqeedah of the Book and the Sunnah? If he is showing enmity to the ’aqeedah of the Book and the Sunnah then one is to discuss [such issues] with him and he is to be shown patience. Thereafter if you see that it is beneficial and more advantageous to boycott him, then he is boycotted.

But if he is opposing Al-Albaani as a person whilst he agrees with us on the path of the Book and the Sunnah—then no [he is not to be boycotted].’”

Muhaddithul-Asr, Imaam Muhammad Naasirud-Deen al-Albaani Kamaa ’Araftuhu, p. 94, of Esaam Moosaa Haadi.

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May 22, 2013

On Mentioning the Good Deeds of a Person When Refuting Them | 1 |


 

Questioner: Noble Shaikh!  Is it from the methodology of the Salaf to mention the good qualities/deeds [hasanaat] of a dissenter when one is refuting him?  We would like a detailed answer to this question.

Al-Albaani: If the purpose is to clarify the truth concerning an issue that has arisen, then this is something.  And if the purpose is to give a biography of someone who we hold to have been mistaken in a certain issue then this is something else. In the first instance it is not a condition when answering someone who opposes [the Sunnah] that his good deeds are mentioned.  But if the situation differs from that, and that is what I just alluded to, that the person himself is going to be spoken about, then there is no doubt that the one refuting/making the criticism should not turn to mentioning [just] his mistakes but should couple that with a mention of his virtues and good qualities based upon His Saying, the Blessed and Most High, “… and do not let the hatred of a people prevent you from being just. Be just. That is nearer to righteousness.” [Maa’idah 5:8]

As for when just refuting then this [i.e., mentioning the good deeds] is in opposition to the methodology of the Salaf as-Saalih and in opposition to what is known from the Prophet’s responses عليه السلام to whoever had made a mistake from his Companions. And in my opinion, if the hadiths that have been reported concerning this issue were to be collected they would form a treatise.

For example, he said to the person who praised his brother to his face …

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April 29, 2013

The Shaikh’s Advice to a Christian who Embraced Islaam | 1 |


 

Al-Albaani: Regarding the brother I want to say that his reward is doubled, this is what our Prophet عليه السلام stated in the authentic hadith which Imaam Bukhaari reported in his Saheeh, “Three people will be given their reward twice …” and from those three he mentioned, “… and a man from the Christians who believes in me and becomes a Muslim, his reward is doubled,” this means that he was a believer beforehand in the legislation of Jesus, peace be upon him, then when the truth became clear to him [concerning the fact] that what Muhammad عليه الصلاة والسلام brought is the truth he also believed in that, such a person’s reward is recorded twice for him.

This is not the case with anyone who was an unbeliever [mulhid] from the Christians, [someone who was] not a Christian or a Muslim and who then embraced Islaam, such a person is rewarded once, but as for the person who was truly a Christian including whatever deviation that may entail then he is a believer and he is rewarded twice, and I say, ‘… including whatever deviation the Christians have …’ because when the Prophet صلى الله عليه وسلم uttered this hadith, saying, ‘… he will be given his reward twice …’ he was referring to the Christians who were present in his time عليه الصلاة والسلام, those Christians about whom Allaah عز وجل said in the Noble Quraan, “They have certainly disbelieved who say, ‘Allaah is the third of three,’” [Maaidah 5:73] and these are the people whose sacrificial slaughter it is permissible for us to eat, thus it is not fitting that a Muslim doubts or questions [himself] about these Christians [saying] that they say, ‘The father, the son and the holy ghost are one,’ in response we say that they were like that in the time of the Messenger عليه السلام and they are the ones who the Lord of mankind referred to in the previous verse, “They have certainly disbelieved who say, ‘Allaah is the third of three.’”

Thus, any person from the People of the Book who embraces Islaam and believes in Allaah and His Messenger will be rewarded twice: one time for his previous eemaan with all its flaws and defects, and a second time for his subsequent eemaan which is all truth containing no falsehood.

So firstly we ask Allaah to grant you firmness, and then [we ask Him to grant you] steadfastness upon the truth.

And it is obligatory upon you–and the religion is but to sincerely advise–to be eager to become acquainted with the correct Islaam, and unfortunately I say, ‘… the correct Islaam …’ because the Muslims have been afflicted with that which those who came before them were afflicted with, the Muslims have been stricken with that which befell the Jews and Christians in terms of becoming divided in the religion, and this is a confirmation of the statement of the Prophet عليه الصلاة والسلام, “You will certainly follow the ways (and habits) of those who came before you, handspan by handspan, cubit by cubit, until even if they entered a lizard’s hole, you would follow them.” We said, “O Messenger of Allaah, the Jews and the Christians?” He said, “Who else?” [Muslim] Namely, they will have power and influence at that time.

This narration,“You will certainly follow the ways (and habits) of those who came before you, handspan by handspan …” is true concerning most of the Muslims today, the Muslims have become divided.  So if Allaah عز وجل has blessed you with the greater [type of] guidance …

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April 5, 2013

Al-Albaani’s Humility


 

He said, “And if you see that I have strayed or made a mistake you must advise me …”

Al-Hudaa wan-Noor, 82.

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April 1, 2013

Al-Albaani’s Advice to Every Muslim on the Face of the Earth


 

 

The Imaam said, “My advice for every Muslim on the face of the earth, especially our brothers who share with us their affiliation to the blessed da’wah, that of the Book and the Sunnah on the methodology of the Pious Predecessors–I advise them and myself to fear Allaah, the Blessed and Most High, firstly, and then [advise them] to seek more beneficial knowledge as He the Most High said:

“And fear Allaah. And Allaah teaches you.” [Baqarah 2:282]

And [I advise them] to couple their meritorious knowledge which in our united opinion is that which does not digress from the Book, the Sunnah and the methodology of the Pious Predecessors, along with this knowledge of theirs and [along with] whatever increase in it they are able to seek–[I advise them] to couple that with action upon that knowledge, so that it will not be a proof against them but for them:

“The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allaah with a sound heart.” [Shu’araa 26:88-89]

Thereafter I warn them from joining many of those who have left the path of the Salaf in many, numerous issues, something which can be termed as rebelling against the Muslims and their Jamaa’ahs [i.e., like the Khawaarij], rather we order them to be as the Prophet عليه الصلاة والسلام said in an authentic hadith, “And be servants of Allaah, brothers,” as Allaah the Blessed and Most High ordered you, and we should, as I said in a previous sitting and which I repeat again [here], and there is benefit in repeating [such points]–in our da’wah we should be gentle with those who oppose it and we should always and forever stand in line with His Saying, the Blessed and Most High:

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best,” [Nahl 16:125] and the ones who have the most right for us to use [such] wisdom with them are those who are the most severe in their conflict/disagreement with us in our doctrine and our aqidah so that we do not bring together [both] the weightiness of the true call [itself which] Allaah عز وجل favoured us with and the burden of ill manners in calling to Allaah عز وجل.

So I hope that all of our brothers in all Islamic countries imitate these Islamic manners and seek, by doing so, Allaah’s Face عز وجل [i.e., to do so sincerely] and not to want any reward or thanks [from the people].”

Al-Hudaa wan-Noor, 900.

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March 4, 2013

Al-Albaani on Boycotting | 1


 

Questioner: The first is concerning the topic of the ’aqidah of loyalty and disavowal [al-Walaa wal-Baraa]: is it permissible for a Muslim that the ’aqidah of loyalty and disavowal be made apparent [i.e., implemented] before, ya’ni, establishing the proof against the other person, whether that other person is a non-Muslim or someone from other than Ahlus-Sunnah, ya’ni, someone astray …

Al-Albaani: If you were to remove the term ‘loyalty and disavowal [al-Walaa wal-Baraa],’ from your question, do you think the question still holds? Because I see that a connection which holds the question together cannot be found if you remove the term ‘loyalty and disavowal?’

Questioner: No, it does not hold.

Al-Albaani: Why … I then don’t understand the question, because the completion of your question …

Questioner: Loyalty … so, the question … it’s as though it is worded incorrectly, in the negative, I mean disavowal …

Al-Albaani: Let us repeat the question. What is the question that is connected to [the term] disavowal, is it permissible for a Muslim to what?

Questioner: That, ya’ni, he starts from the person …

Al-Albaani: Now it’s clear.

Questioner: … from the action, the basis is for him to start from the action … but from a person, [his question is jumbled and not clear, he is saying that if you want to boycott someone you boycott him for the action not because of him personally, so you say the action is misguidance etc., and then afterwards based upon that that the person is misguided etc.] ya’ni, who is involved in this action before the proof being established against him, whether he is a non-Muslim or [a Muslim but] from other than Ahlus-Sunnah.

Al-Albaani: Now the question is clear. After this clarification, maybe we can replace the term, ‘disavowal,’ with another word which will make the question aimed at clearer, i.e., ‘disassociation or boycotting,’ is this correct do you think, so I can go on to answer?

Questioner: Disassociation?

Al-Albaani: Yes, i.e., ‘Is it permissible for a Muslim to disassociate [himself] from a non-Muslim and not deal with him and to boycott him, [and] is it permissible for a Muslim to disassociate [himself] from an openly sinning Muslim who does not practice, [is it allowed for the practicing Muslim to] act upon Islaam and boycott him?’ This is what is intended from the question or something else?

Questioner: Warning, ya’ni, against him.

Al-Albaani: What?

Questioner: Warning against him and his da’wah.

Al-Albaani: Warning against him, does this warning against him necessitate cutting off and boycotting him? Say [in response to this question I just asked], ‘Of course,’ or should he maintain communication and then warn against him? Namely, the question must be clarified until we can come to know the answer.

Questioner: … so that I understand …

Al-Albaani: I’m saying, a person is warning against another, does he maintain relations with him or boycott him?

Questioner: He boycotts him.

Al-Albaani: Okay, so there is a correlation, the two issues are linked, after this clarification I now say that I can tackle the answer to the question.

Amongst our problems in this day and age is that we deal with issues based upon emotion.

[What] I want to say is that lots of the youth today who are enthusiastic about their Islaam, their religion, deal with some critical/complex fiqh issues in a manner based upon [their] emotions for Islaam … dealing with [those issues] in a manner not accompanied by knowledge drawn from the Book and the Sunnah and the methodology of the Pious Predecessors.

I believe that a question such as this, i.e., warning … cutting off … boycotting … loyalty and disavowal … these are issues that are connected to a strong Islamic society which is capable of, firstly, implementing issues such as these and secondly, is capable of benefitting from their outcome.

So now, it is not necessary/a prerequisite that [such a] warning is coupled with ostracism or boycotting in this day and age, but as for when our society is an Islamic one then all of these issues must be brought together. Nowadays, for example, there is a very clear example [which I will give you] …

The next post.

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February 28, 2013

Shaikh ’Abdul-Muhsin al-’Abbaad’s Obituary of Al-Albaani


 

Shaikh ’Abdul-Muhsin al-’Abbaad said, “All praise is due to Allaah, The Lord of the Worlds, and may He praise and send peace upon His Slave and Messenger, our Prophet Muhammad and upon his Family and all of his Companions.

As for what follows:

We remember the statement of Allaah’s Messenger صلى الله عليه وسلم in the hadith whose authenticity is agreed upon, reported from ’Abdullah ibn ’Amr ibn al-’Aas, may Allaah be pleased with them both, that the Messenger صلى الله عليه وسلم said, “Verily, Allaah does not take away knowledge by snatching it, snatching it from men’s hearts, but He takes away knowledge through the death of the scholars.” This noble hadith shows the importance of knowledge and the greatness of the rank of the scholars, and that losing them and their going away [through death] is nothing but a taking away of knowledge, and that Allaah, the Mighty and Majestic, does not take it away from the hearts of men whereby a person has it and then becomes someone who does not, but He takes it away through the death of the scholars, and he has said, عليه الصلاة والسلام, “And indeed the scholars are the inheritors of the Prophets. And verily the Prophets do not leave behind a dinar or a dirham for inheritance–but rather they leave behind knowledge. So whoever takes hold of it, has acquired a copious share.”

This is the rank of the scholars, and this is the status of the scholars who the Chosen Messenger صلى الله عليه وسلم described as being inheritors of the Prophets.

And how excellent an inheritance it is–beneficial knowledge: legislated knowledge taken from the Book of Allaah, the Mighty and Majestic, and the Sunnah of His Messenger صلى الله عليه وسلم, because this is true knowledge, that of the Book and the Sunnah.

And as is known and mentioned in the statements of some of the people of knowledge: the passing of the scholars is an occasion of a gap in the Religion and a loss for the Muslims when those scholars who are referred to, who are benefitted from, who direct and give insight and enlighten them, leave, indeed that is a huge loss for the people.

And from that which has taken place in the last few days is the passing of the formidable scholar, the illustrious Hadith authority, the ’Allaamah, the Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him and forgive him.

He was, truly, a magnificent scholar and well-known Hadith authority, who made enormous efforts in serving the Sunnah and in protecting the Hadith of Allaah’s Messenger صلى الله عليه وسلم and clarifying the sources of those hadiths and the books that mentioned them, and clarifying their grading in terms of authenticity and weakness.

From those books [which Shaikh al-Albaani gave tremendous attention to] is the very book that we study [i.e., which Shaikh ’Abbaad teaches in the Prophet’s Mosque], Sunan Abu Dawud, for he expended great effort on it and others, devoting his attention to mentioning what he declared to be authentic and weak. So his efforts are enormous, and his service to the Sunnah distinguished and the student of knowledge cannot do without referring back to his books and his works, for verily there is abundant good in them, and profuse knowledge.

The passing of a scholar like this is in reality a loss and calamity upon the Muslims, and we ask Allaah, the Mighty and Majestic, to whom belongs what He took and what He gave to replace [the loss] with good for the Muslims, and to grant them success to attain that in which lies their well-being and happiness, and that He aids the students of knowledge to give due attention to attain, seek, and become acquainted with it, indeed, He, the One free of all defects and the Most High, is Munificent, Generous.

And as is known, his books are great and renowned, and the majority of libraries will not be devoid of them or some of them, for they are in the tens, some large, others small and some medium in size.

In short, the passing of such a scholar, may Allaah have mercy on him, is a great loss for the Muslims, so we ask Allaah, the Mighty and Majestic, to replace [it] with good for them, and that He aids the students of knowledge to acquire beneficial knowledge and action upon that knowledge, indeed, He, the One free of all defects and the Most High, is Munificent, Generous.

And even though he, may Allaah have mercy on him, had some opinions which we regard as being mistakes, they are however obscure in the sea, or seas, of that which he was correct in and [are overwhelmed] by the good and benefit he brought about for the Muslims in serving the Sunnah of al-Mustafaa, صلوات الله وسلامه وبركاته عليه.  We regard those issues that emanated from him to be  mistakes in which he strove to come to a legislated ruling [mujtahid] and [thus] he will be rewarded for his ijtihaad, but let that not make a person belittle or make slight of his vast knowledge, of his copious knowledge, of his tremendous service, of his massive benefit–for he, in truth, is from the unique scholars of this time and from those who have made strenuous efforts in the service of the Sunnah of Allaah’s Messenger صلى الله عليه وسلم.

In the first half of this year, 1420 AH [1999 CE], the Muslims lost a great scholar, a Rabbaani scholar, we regard him as such based upon what is apparent to us and we entrust the reality of his situation and ending to Allaah, and that [scholar] was his excellency, the Shaikh, the ’Allaamah ’Abdul-’Aziz ibn Baaz, may Allaah have mercy on him, and in the second quarter of the same year this great scholar, the famous muhaddith, the Shaikh Muhammad Naasirud-Deen al-Albaani passed away, may Allaah the Mighty and Majestic, have mercy on him. And in between [the time of] both of their deaths, the Shaikh ’Atiyyah Muhammad Saalim, may Allaah have mercy on him, who used to teach in the Prophet’s Mosque, passed away. So we have lost these three scholars and we ask Allaah, the Mighty and Majestic, to forgive all of them, to overlook their sins and to raise their ranks.

Indeed these two scholars, in our opinion, are from the major, expert, investigative scholars who had a superior concern and resolute determination [in serving the Sunnah] and abundant good came about at their hands, huge benefit came to Islaam and the Muslims because of them–so may Allaah, the Mighty and Majestic, reward them with the best reward, forgive them, overlook their sins, and seal all of our deaths with a blissful ending, indeed He, the One free of all defects and the Most High, is Munificent, Generous.”

Al-Asaalah Magazine, no. 23, pp. 13-14.

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February 25, 2013

The Incident That Directed Al-Albaani Towards the Science of Hadith


“Imaam al-Albaani grew up in Damascus, Syria.  In his youth the state the Ummah had reached alarmed and greatly disturbed him: [its] ignorance, myths/superstitions, blind following, innovations, misguidance, in fact polytheism and idol worship, and he used to renounce it. A Shaikh heard him forbidding some wrong and so said to him, ‘Haven’t you heard the hadith of the Prophet صلى الله عليه وسلم, “Leave the people in their heedlessness?”

Al-Albaani, still a youth, replied, “Who reported this hadith? And what is its grading?” The Shaikh was taken aback by this youth and was unable, naturally, to answer him.

So al-Albani went and started to delve deeply into books, checking, researching, scrutinising until Allaah, the Mighty and Majestic, guided him to the hadith with its complete wording, “Leave the people to their heedlessness, they are granted provision [by Allaah] one from another,” [see here for other wordings of this hadith without the word ‘heedlessness,’ to get a clearer context of the meaning] and so he checked it and expounded upon the condition of its narrators and made known its grading.

So Shaikh al-Albaani told me one time that this was the beginning of his work in this noble [field of] knowledge.”

Written by Muhammad ibn Badee’ Musa in Al-Isaalah magazine, 23/59.

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January 25, 2013

Is it Allowed to Perform Ruqya on Someone Possessed by a Jinn Through a Cassette Recording?


 

Questioner: Is it allowed to perform ruqya [reciting aayahs/supplications on someone who is poisoned/possessed by Jinn, etc.] through a cassette?

Al-Albaani: Is it allowed to perform ruqya what?

Questioner: … through a cassette?

Al-Albaani: … through a cassette?

Questioner: Cassette.

Al-Albaani: … cassette.

Questioner: Yes.

Al-Albaani: Is the adhaan allowed? Is the iqaamah allowed [through a cassette]? If you are in doubt such that I should answer you [I will], and if you know that the answer is that it is not allowed [to call the adhaan or iqaamah using a cassette] then the answer is the same [concerning ruqya]–it is not allowed.

For this reason I said on some occasions that I think, and Allaah knows best if the report is true, that sometimes a single [unified] adhaan is played on tape–if this report is true [and people are actually doing that] then I say that I fear a day will come when the people will pray behind a cassette [recording].

Al-Huda wan-Noor, 616.

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January 25, 2013

What Has Been Attributed to Imaam Ahmad Concerning Seeking The Prophet’s Intercession صلى الله عليه وسلم


Questioner: It is reported from Imaam Ahmad that he used to permit intercession [tawassul] through the Prophet صلى الله عليه وسلم, what is the authenticity of that [report]? And what is your opinion [concerning this]?

Al-Albaani: As for the authenticity of that according to the method employed when checking hadith, [then] we are not able to establish it, and it is not possible for us to establish [the authenticity] of every statement relayed about an Imaam of the Muslims according to the method of the scholars of hadith.

But we cannot but rely on the scholars who have preceded us in time and knowledge, and we can only but rely on them in the statements and narrations they relay to us–until a mistake in their reporting that becomes clear to us … [about] Imaam Ahmad, may Allaah have mercy on him, permitting intercession through the Prophet صلى الله عليه وسلم.

I remember reading that a long time ago in the Shaikh of Islaam Ibn Taymiyyah’s book, ‘At-Tawassul wal-Wasilah,’ he narrates that [statement] as being one of Imaam Ahmad’s, and his authority in that was the hadith of the blind man.

And as I just said: as long as Ibn Taymiyyah is narrating that, and he is someone who is trusted and relied upon in that which he narrates, then we maintain that which he narrated until the weakness of what he is narrating is established with us, this is regarding the answer to the question.

But I want to mention something important, in my view, concerning statements such as this: it does not harm us whether or not this statement is confirmed from Imaam Ahmad, both matters are equal before us–that is because we are not ‘Ahmadees’ [i.e., blind followers of Imaam Ahmad, may Allaah have mercy on him], but rather as I just said: we cherish these Imaams and hold them in high esteem and benefit from their knowledge and methodology, but we do not surrender the command of our aqidah or our pillars to them except those to whom it becomes clear to us have the truth with them.

Thus, if the report from Ibn Taymiyyah about Imaam Ahmad allowing that … and that his proof in that was the hadith of the blind man, and then upon studying the hadith of the blind man it becomes obvious that it does not denote seeking the intercession of the Prophet صلى الله عليه وسلم after his death, because the blind man was only seeking intercession through the supplication [du’aa] of the Prophet صلى الله عليه وسلم as is well-noted in that same book of Ibn Taymiyyah’s [we] just mentioned, and as I further clarified in my book [entitled], ‘At-Tawassul Anwaa’uhu wa Ahkaamuhu,’ … and the hadith of the blind man all centres around seeking intercession with the rank of the Prophet صلى الله عليه وسلم, so it is not permissible for us to say that it is permissible to seek intercession through the Prophet صلى الله عليه وسلم now, because we cannot inform him what it is we need him to supplicate to his Lord for us is, and, for example, when he supplicates while in the state of barzakh we cannot know that he has [actually] supplicated, so the issue in the hadith of the blind man is connected to when he was alive عليه السلام and it has no connection to [after] his death.

Al-Fataawa al-Kuwaitiyyah, pp. 45-47.

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January 25, 2013

When Does a Person Know that He can Reach the Ability of Making a Ruling Concerning a Hadith?


 

Questioner: When does a person know that he can reach the ability of making a ruling concerning a hadith?

Al-Albaani: This is an important question. He will know that when he puts his research and personal statements before those of the people of knowledge of old whose statements have been penned down in their books–and finds that in the majority of cases he is in agreement with them. This is from one angle.

From another angle [is that he] finds that the people of knowledge value his knowledge and ijtihaad, and that they do not regard him, as we just said, as yet unqualified to prop himself up as someone who authenticates [hadiths] and declares them to be weak.

In other words: a person should be distant from being deceived by his knowledge. And it is in the nature of many people not to see their own faults but to see those of others, for this reason he should seek the aid of those people of knowledge who are around him, and thus see his faults through them, as [the Prophet] صلى الله عليه وسلم indicated in the well-known hadith, ‘The believer is his brother’s mirror.’ [As-Saheehah, no. 926, hasan]

A believer truly sees his mistakes and faults through others.

And he should seek the help of the people of knowledge in order to know whether or not he is worthy of researching or performing ijtihaad–whether that be concerning declaring matters of knowledge authentic or weak or whether that be concerning issuing religious verdicts in fiqh issues.

Al-Fataawa al-Kuwaitiyyah, pp. 83-84.

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January 23, 2013

Is it Correct that We will See the Jinn on the Day of Resurrection but They will not See us?


Questioner: Is it correct that we will see the Jinn on the Day of Resurrection but they will not see us, i.e., the opposite of how it is in the dunyaa?

Al-Albaani: That is not correct.

Al-Hudaa wan-Noor, 326.

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January 23, 2013

Is it Possible for One’s Qareen to Become Visible?


 

 

Questioner: Everyone has a [jinn] companion [qareen], is it possible for the qareen to become visible to the eye [whether in their] true form or another?

Al-Albaani: Allaah knows best. It is possible that the jinn can manifest itself in different forms, this is something unequivocal. As for the question [specifically] about the qareen [assigned to every individual] then I don’t have an answer, since nothing has been reported to us in this regard.

Questioner: Is it true or [just something] imaginary that after a person is murdered it [i.e., his qareen] becomes visible?

Al-Albaani: No, that’s a myth.

Al-Hudaa wan-Noor, 215.

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January 23, 2013

Is it Possible for a Person to See his Jinn?


Questioner: Is it possible for a person to see his jinn?

Al-Albaani: No, it is not possible.

Al-Hudaa wan-Noor, 323.

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January 6, 2013

The Descent of Jesus عليه السلام


“It was narrated from Abu Hurairah that the Messenger of Allaah صلى الله عليه وسلم said, “How will you be when the Son of Mary descends among you and you are led by one from among you?” I said to Ibn Abî Dhi’b, ‘Al-Awzaa’i narrated to us from Az-Zuhri, from Naafi, from Abu Hurairah, “And your Imaam is one of you.” Ibn Abi Dhi’b said. “Do you know what, ‘You are led by one from among you,’ means?” I [i.e., al-Walid ibn Muslim, one of the narrators] said, “Tell me.” He said, “He will lead you according to the Book of your Lord, the Mighty and Sublime, and the Sunnah of your Prophet صلى الله عليه وسلم.”” [Muslim]

Shaikh al-Albaani said, “This is forthright concerning the fact that Jesus عليه السلام will rule according to our legislation, and will judge according to the Book and the Sunnah, not with something other than these two [sources, whether that be from] the Injeel or Hanafi Fiqh or things like it!”

Mukhtasar Saheeh Muslim, p. 543.

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December 12, 2012

None of the Companions said, ‘I’m a Bakri … I’m an Umari …’


 

“When the Companions came across an issue for which they didn’t know the ruling, they would ask Abu Bakr [about it] when they met him, they would ask Umar, they would ask Ibn Mas’ood and so on. There wasn’t anyone among them who would say, ‘I’m a Bakri,’ i.e., I don’t believe in anything except Abu Bakr’s knowledge, or, ‘I’m an Umari! I don’t believe in anything except Umar’s knowledge!’

Rather, they would ask whoever amongst them was from the people of the message [Ahlul-dhikr]—and this is how it is fitting that the course of action should be, for all good is in following the Salaf and all evil is in the innovations of those who came later [the khalaf].

When the affair became one of partisanship [hizbiyyah] to a school of thought, each person became partisan to an Imaam and fanatical towards him.”

Silsilatul-Hudaa wan-Noor, 1/219.

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December 9, 2012

Al-Albaani and Fame


 

Shaikh Abu Islaam Saalih Taa Haa said, “A man one day invited the Shaikh to visit him in his house and announced the visit on some media outlets and so a large number of people gathered to see the Shaikh and listen to him.  When the Shaikh came to know of that he refused to go to the invite. I later asked him about his reason for not going, and he said, ‘Showing off destroys a person.’

Al-Aqeedah Awwalan Law Kanu Ya’lamun, pp. 14-15.

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December 8, 2012

‘This is a Gift Which No-one Except al-Albaani will Give to You.’


 

Shaikh Abu Islaam Saalih Taa Haa said, “He used to teach us humbleness, and an example of his humility and fine behaviour towards me is that many times he would visit us after Fajr prayer and would bring a modest gift with him, may Allaah have mercy on him, and sometimes say, jokingly, ‘This is a gift which no-one except al-Albaani will give to you,’ due to [both] the modest nature of the gift and his [own] modesty.”

Al-Aqeedah Awwalan Law Kanu Ya’lamun, p. 22.

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December 6, 2012

Al-Albaani and Turning up on Time


 

Shaikh Abu Islaam Saalih Taa Haa said, “Shaikh al-Albaani, may Allaah have mercy on him, used to teach us to be precise for appointments. An example of that is when I would invite him to visit me or if I accompanied him to an invite, he, may Allaah have mercy on him, would not turn up late or early for the set engagement.

Once I invited him over at 1 pm and he arrived in his car before that by a quarter of an hour, and remained seated in it and did not get out until the time was due … I was not aware of the Shaikh’s presence, it was the people who accompanied him who told me about that [later]. When I asked the Shaikh about that, he said, ‘Because before the [set] time you’re busy preparing for the guest’s arrival at [that] specified time … if we were to come in before it, we’d divert you from your preparation for your guests.’

So may Allaah have mercy on our Shaikh, how precise his understanding was! And how keen he was to act upon the Sunnah of Allaah’s Messenger صلى الله عليه وسلم.

And when he, may Allaah have mercy on him, was invited to a place he would not take anyone with him unless the host had permitted him to. One time I invited him saying, ‘Our Shaikh! I invite you to lunch with me tomorrow,’ and by that I meant him and his wife, Umm al-Fadl. The next day he came alone so I said to him, ‘Where is Umm al-Fadl?’ So he replied, ‘You didn’t mention to me that I should bring Umm al-Fadl with me. And we stick to being precise in what is said.’”

Al-Aqeedah Awwalan Law Kanu Ya’lamun, pp. 17-18.

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December 5, 2012

“We Are Not Controllers Over the People.”


 

The Imaam said, “From our Salafi aqidah is that we do not hold [that we have a] legislative authority over the people [Ed. Note: i.e., to force them to take our opinion], for indeed Allaah said to His Messenger, “You are not a dictator over them,” [Ghaashiyah 88:22] so we are not controllers over the people.  But we say that statement mentioned by some callers, ‘Say your piece and go.’

You do not have authority with a sword, making the people follow your opinion, but rather with the true principle [that], ‘The truth is clear and falsehood defective,’ so we make clear our statement.

And of a surety, as is the case with the most true statement on the face of the earth, i.e., ‘Laa ilaaha illallaah,’—have all the people adopted it?  No.  So it is even more the case that the people will not adopt a [certain] opinion of this scholar or that.”

Aaraa’ul-Imaam al-Albaani at-Tarbawiyyah, p. 118.

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